Here’s an interesting video that I stumbled across in YouTube today. This YouTuber just posted it 1 day ago and its his first video. For those unable to actually get up and go to Egypt, videos like this help put the experience into a perspective that you won’t find on The Discovery Channel or BBC (not that productions on these media outlets aren’t worth watching!).

Here’s hoping ancientresource‘s channel continues to populate with more videos.

The burial chamber of an Egyptian official who lived up to about 4,500 years ago was unsealed recently, revealing some valuable insights into the funerary practices of the middle class. Pharaonic funerary practices are well-known, though there are still doubtless many things we don’t know, but the practices of non-ruling classes is far less known.

This particular tomb was located last year in Abusir near Cairo, where a 5th and 6th dynasty cemetery resides. The occupant was named Neferinpu and while he wasn’t in the elite-class, he also wasn’t poor by any means. Described by the archaeologists who discovered him as a “politician,” Neferinpu’s tomb was located behind a mud brick wall in a previously known burial chamber about 33 feet below ground and “packed with offerings and personal effects.”

Miroslav Barta, an archaeologist from Czech Republic who led the excavation remarked that intact burials of upper-middle class officials such as this one are rare and the information provided is a wealth that transcends that of gold and silver, which wasn’t found.

Inside the 6.5-foot by 13-foot space, the team found dozens of ceremonial artifacts, including 10 sealed beer jars, more than 80 miniature limestone vessels, a small perfume jug, and plates and cups for symbolic offerings of food and drink.

Also present were four flat-bottomed vessels known as “canopies,” which were used to store internal organs removed during the mummification process.

Beneath the lid of the sarcophagus, the mummy, which was wrapped long before preservation methods were perfected, was badly decomposed.

The body was inlaid with hundreds of Faience beads, and the official’s walking stick, about 6.5 feet long and decorated at the tip with small pieces of gold, was buried at his side.

The sarcophagus also contained a wooden scepter, which Neferinpu would have held in his left hand as sign of his seniority, said Tarek El-Awadi, an official with Egypt’s Supreme Council of Antiquities (SCA) and chief inspector at Abusir.

“It gives you nice insight into the strata of Egyptian society,” said Salima Ikram. “It gives you a sense of the people who are not a part of uppermost echelons and what was considered customary, proper, or appropriate for someone of that rank,” she added.

Apparently, anything that’s on display in the museums of Egypt or considered a national treasure is about to be copyrighted and “Commercial use of ancient monuments like the pyramids or the sphinx would also be controlled,; said Zahi Hawass. “Even if it is for private use, they must have permission from the Egyptian government.”

I’m not exactly sure what to make of that move. Isn’t there generally a statute of limitations on works of art before they’re considered public domain?

Gold—everywhere the glint of gold! These were the words of Howard Carter as he recalled first seeing the antechamber of Pharaoh Tutankhamen’s tomb as he flicked his flashlight back and forth. Revealed to Howard Carter and Lord Carnarvon were effigies of Tutankhamen himself, falcon-headed figures, a golden throne, overturned chariots, a gilded snake, and other treasures. It must have been a terrific sight -one that most archaeologists never come close to seeing as they meticulously dust and scrap matrix away from broken potsherds and dull-by-comparison hearths. And today, November 4, marks the anniversary of Carter and Carnarvon’s discovery of Tutahnkamen’s tomb, perhaps the single most celebrated pharaoh of ancient Egypt.And this week, archaeologists removed Tutankhamen’s mummy from its sarcophagus, placing it on display in a climate controlled display case. According to the BBC, “only about 50 living people have seen the face of the boy king, who died more than 3,000 years ago” until the display that took place today. Part of the reason for the new venue is due to the heat and humidity introduced into his tomb each year by tourists. But I’m sure another consideration is revenue:

“The golden boy has magic and mystery and therefore every person all over the world will see what Egypt is doing to preserve the golden boy, and all of them I am sure will come to see the golden boy,” Egypt’s antiquities chief Zahi Hawass told reporters before the body was moved.

Howard Carter and his team (Lord Carnarnvon died a few weeks after the tomb was opened from an infection brought on by a mosquito bite, giving rise to the “curse” myth) set a standard for meticulous excavation of the tomb. It took him nearly a full decade to photograph and record all the details of Tutankhamen’s tomb which contained 5,398 items! This, in spite of the fact that thieves made off with at least 60 percent of the original jewelry based on calculations made from comparing the 200 or so pieces that remained with packing inventories. Most of these that remained were actually in Tut’s sarcophagus and wrapped in his linens.

The mummy itself didn’t fare so well by today’s standards of excavation, however. While removing the treasures, Carter dismembered Tutankhamen and “used hot knives and wires to remove the gold mask which was fused to Tutankhamen’s face by the embalming process.”

Tutankhamen was actually laid out in the sun so the heat would soften the resin and allow the team to remove the wrappings and the artifacts.

This is the third in a three part series on the subject of Dilmun and Punt: Two Mythical Origins for Two Early Civilizations. In this final segment, I wrap up with discussion of Dilmun and Punt as places of origin for their respective civilizations and offer a bibliography for students or those interested in researching the topic further. I’ll also include links to the other two parts which I’ll add above the folds and at the ends of each part for convenience:

Kramer (1944) concluded that Dilmun isn’t in Bahrain as the majority have suggested, but rather southwestern Iran, based primarily on the information in texts that describes Dilmun at the mouth of the Tigris and Euphrates. Cornwall (1952) cites at least two others that, likewise, agree that Dilmun is located in Iran, but presents evidence to the contrary in the form of two letters from Nippur that mention Dilmun as being reached by sea. Cornwall previously argued (1946) that the Assyrian use of the term for “in the midst of the sea” (in qabal tam-tim), which referred to islands such as Tyre, Arvad, and Cyprus provided evidence in favor of Bahrain as Dilmun. Another possible location that has had its favor with scholars is the eastern Arabian coast near Dhaharan and Howard-Carter (1987) describes archaeological finds which include steatite vessels with Mesopotamian motifs, un-worked blocks of steatite, lapis, copper ore and other tradable commodities as well as tumuli-tombs.

The tumuli-tombs are, as Lamberg-Karlovsky (1982) suggests, an enigma. Such a large cemetery population created in such a short period of time should have evidence of a large settlement center or centers surrounding it. Yet, as Lamberg-Karlovsky points out, the archaeological surveys of Bahrain do not support such an expectation. He draws a comparison between the Bahrain cemetery complex and that of other cemeteries of antiquity surveyed by modern archaeologists, such as Shahr-i Sokhata. This community spanned 350 acres, which was over twice that of Bahrain, but only had 20,000 burials (p. 46) to Bahrain’s 172,000 – 450,000, depending on if each tumulus contained a single body or an average of three (p. 48). Lamberg-Karlovsky refers to this as “a phenomenon in search of an explanation” and suggests that the island may have held significance in antiquity as a “ceremonial center of pilgrimage,” and, as Dilmun, was a place that interment would provide the eternal life and immortality that was promised Ziusudra. The people buried at the Bahrain complex were not of Bahrain but “from a large geographical area sharing only the fundamental belief in the manner of assuring an after-life.” Such a central place of pilgrimage then provided the basis for the establishment of a trade center (p. 49).

The similarities between Dilmun and Punt are many, but the evidence linking the two directly is thus far missing in the archaeological record. That ancient civilizations of Sumer and Egypt both record in their myths and histories far away lands of sacred and divine significance may be an expectation since both the Egyptians and the Sumerians emerged at a time when the climate was still undergoing changes. The switch from wet to arid conditions following the inundation of the Persian Gulf at around 15,000 BCE finally came at about 4,000 BCE when the sea stopped rising. Egypt, too, experienced similar conditions at around the same time, and early Egyptians eventually abandoned the Nabta Playa perhaps for the Nile Valley.

Both Dilmun and Punt may have begun as points of origins for the Sumerians and Egyptians, respectively. Both of these civilizations have origins that predate writing, so the memory of their ancestral homes must have been orally transmitted until they could be recorded as “the land of the gods” and the “land of the living” –the place “where the sun rises.” If such paradises existed, as two separate places or as one, they may very well have been along coasts or the basin of the Persian Gulf, long since inundated by rising sea levels. The pilgrimages and expeditions to the “lands of the gods” may have been the best attempts that these two societies could offer to reach a now submerged homeland they were forced to abandon several millennia before. Both Dilmun and Punt may have been trade centers (or a single center) that emerged as a result of pilgrimage and geologic circumstance which favored natural harbors and fresh water.

Several other bloggers and news outlets have already written on this, but in case you haven’t seen the news, Hatsheptsut, the 5th pharaoh of Egypt’s 18th Dynasty, has been identified.

I first blogged about Hatshepsut here after visiting the Kimbell Museum of Art’s exhibition. Her reign as pharaoh (ca. 1473 – 1458 BCE) began after the death of her husband, Thutmose II, who was also her half-brother. After her death, Thutmose III, the step-son of the obese Hatshepsut, son of Thutmose II’s lesser wife (Hatshepsut was the Great Royal Wife) took the throne. After the death of his father, Thutmose III was too young and, perhaps, a bit oppressed by his (evil?) step-mother. Thutmose III concentrated on his military exploits, earning the title among later historians as the Napoleon of ancient Egypt. Meanwhile, his step-mother commissioned hundreds of magnificent buildings and monuments in both Upper an Lower Egypt such as Deir el-Bahr all the while consorting with her closest adviser and royal steward, Senemut (though this is a point frequently argued by Egyptologists).

Upon his return from military conquests after his step-mother died, Thutmose III began a systematic removal of her likeness and mention, trashing monuments and sculptures of her in the very quarries their raw materials were obtained.

Hatshepsut apparently died of cancer and diabetes and was very obese with “pendulous breasts” according to Zahi Hawass, the senior archaeologist of Egypt. The mummy identified as Hatshepsut was discovered in 1903 by Howard Carter, nearly two decades before discovery of Tutankhamen’s tomb, but it was only June of this year when a tooth, known to belong to Hatshepsut was exactly matched to the missing molar of one of the mummies. The fat one.

In my last part, I discussed the mentions of Dilmun and Punt in Mesopotamian and Egyptian texts and examined their mythical contexts. In this part, I’ll discuss the physical considerations of the two mythical places in archaeological and geologic contexts.

The pottery found at Bahrain at around 3000-2900 BCE, the period known in Mesopotamia as the Jemdet Nasr, closely resembles that of Uruk, as do the bowls of steatite and chlorite. Oman also has buff-ware painted jars that closely resemble those of Mesopotamia at this time. Together, these correlations in pottery and ceramics are indicative of contact between Mesopotamia and the Arabian Peninsula, and it is Bahrain and the eastern Arabian coast that have variously been suggested as sites of Dilmun. Ubaid-ware characteristics include motifs of marsh or riverine origin and include designs resembling nets, reed-matting and aquatic subjects which are painted on green-grey buff or red ware. During the period that marks the rise of the Ubaid culture, the marshlands of Sumer would have been teeming with fish, game, and wild plant-life, offering an environment in whose new inhabitants would not need to be pressured into food production strategies like agriculture. The Ubaid culture that is most known is at Eridu, but sites have been found as far south as Saudi Arabia (Bibby 1969). It stands to reason that the resources available would have attracted inhabitants; indeed, it does even today, when one considers the Marsh Arabs who dwell in elaborate and complex reed huts.

Various authors have placed Dilmun at Bahrain, but Howard-Carter (1981, p. 223) reminds that Mesopotamian artifacts before dating to before 2200 BCE aren’t present in the archaeological record on Bahrain and, instead, places Dilmun at Qurna, Iraq, which lies just under 75 km northwest of Basra where the Tigris and Euphrates converge. On Bahrain, Bibby (1969) excavated funerary sites called tumuli-tombs which consist of earthen mounds piled on top of graves. Other archaeologists both preceded and followed these excavations who also excavated tumuli, discovering over 172,000 in all. Lamberg-Karlovsky (1982) notes that if the tumuli only contained an average of two occupants, the total cemetery population would be 344,000, which is “an unparalleled cemetery population for the Near East. He goes on to cite literature that reports on surveys which reveal that while the tumuli date to as late as the third millennium, the time of Dilmun, there aren’t data to suggest a settlement of sufficient size to support a cemetery of even 172,000.

The earliest mention of Punt is on the Palermo Stone, which describes King Sahure’s expedition to Punt that retrieved myrrh, electrum and staves. Sahure was pharaoh in the 5th Dynasty, between 2498 – 2345 BCE and the monument, the largest fragment of which now resides in the Regional Museum of Archaeology in Palermo, Sicily, is also significant because it lists rules that both predate and precede Menes, accepted by some to be the first pharaoh of the First dynasty of Egypt.

Another mention of Punt that is, perhaps, the most descriptive is that of the Punt Reliefs at Deir el-Bahri. Breasted (1906a: 102) goes so far as to describe them as “the most interesting series of reliefs in Egypt,” but he is correct that they are almost the “only source of information on the land of Punt.” In addition to these inscriptions and the Palermo stone references, Breasted also lists the other references known to him through various texts (102-103) as:

1) a Fifth dynasty expedition by King Isesi, which brought back a “dancing dwarf;”
2) a Sixth dynasty attempt by Pepi II to send and expedition, which resulted in “sand-dwellers” killing the detachment sent to build a ship on the coast destined to Punt;
3) Pep II’s eventual success;
4) Chief Treasurer Henu’s Eleventh dynasty expedition for Senekhkere-Mentuhotep III;
5) Kentkhetwer’s Twelfth dynasty expedition for Amenemhet II; and
6) an expedition for Senwosret II.

But it was the Hatshepsut expedition in the Eighteenth dynasty that offers the most detail, while the above mentions are cursory and meager in their descriptions of their respective expeditions. The Hatshepsut inscriptions provided both texts and illustrations of the commodities the Egyptians obtained from “the Land of God,” which included gold, ebony, ivory, incense trees like myrrh, resin or gum, ostrich eggs, giraffes, and baboons. The illustrations depict the Puntite houses [fig. 3] as on huts on stilts and the Puntites themselves as brown skinned, rather than black as might be expected if Punt were at the Horn of Africa. Perhaps the most familiar image in the Deir el-Bahri inscriptions is that of the wife of the ruler of Punt. She is depicted as being obese, considered a revered quality among some African cultures since it marks her status as healthy and wealthy.

Geological Considerations

The Persian Gulf was completely dry at around 15,000 BCE according to Howard-Carter (1981, 1987) who cites at least three reports of detailed studies of the Gulf’s geology. The Tigris and Euphrates flowed separately and together to the Strait of Hormuz and emptied into the Gulf of Oman until the rising sea levels rose gradually from 14,000 to 8000 BCE forcing any riverine populations inhabiting the soon-to-be submerged Tigris and Euphrates to retreat to higher ground over time. According to Howard-Carter, the Gulf would have been three-quarters filled by 8000 BCE and completely inundated by 5500 BCE, the time of the Ubaid period.

Bahrain is known for its artisan springs in antiquity, which provided fresh water and, for an island in the Persian gulf may been a frequent stop for sea travelers. Indeed, the springs themselves may have provided fodder for the myths that included passages about Dilmun such as “her city drinks water of abundance” and “her wells of bitter water, behold they become wells of sweet water” from the myth of Enki and Ninhursag. Frequently mentioned in texts associated with Dilmun is the trade of copper and, indeed, copper has been discovered at sites proposed to be the location of Dilmun both on the eastern Arabian coast as well as Bahrain. Copper, however, isn’t found in deposits in either location, and the nearest deposits are located in Iran and the Indus Valley.

Copper was one of the commodities mentioned in the Hatshepsut inscriptions and of great value to Egyptian rulers building pyramids and monumental structures since copper instruments are needed to quarry and form the blocks used in their construction. Copper deposits are known in Egypt and the Sinai but are of limited value due to their size and quality. Wicker states “the only copper deposit known to be worked in ancient times is at Cayönii Tepsi in south-east Turkey near the headwater of the Tigris where the earliest exploitation dates from around 7000 BC and that the copper of Cyprus isn’t exploited until much later (1998, p. 159).” He goes on to suggest that Egypt could have obtained its copper from there before the Third dynasty, though he admits the prospect to be unlikely. Another possible source for copper, Wicker says, is in present-day Uganda both west and north of Lake Victoria and that no copper or gold deposits have ever been located in present-day Somalia, the country that dominates the Horn of Africa.

Copper is associated in trade expeditions to both Dilmun and Punt by Mesopotamians and Egyptians, but no copper is known to have been mined on the Arabian Peninsula. The copper deposits of present-day Uganda, west of Lake Victoria or in South Africa, are locations that are either inland or of considerable distance for either the Sumerians or the Egyptians. That Bahrain and Dhaharan traded in copper is evident in the archaeological record, so this metal must have come from other sources as yet unknown or at least as yet not connected to the Persian Gulf such as from the upper Indus Valley. But also important to the production of bronze was tin, with sources generally thought to be found in mountains of modern-day Iran and Afghanistan.

I looked for other mentions of copper in antiquity that might reveal what sources there were at the relevant periods of Mesopotamian and Egyptian civilizations but found none that didn’t require active trade networks for the two, though sources in the Persian gulf such as modern-day Oman are eventually used. I think its entirely probable that the need for copper helped drive the Dilmun and Punt legends since there are very real needs that are fulfilled.

In the last part of this series, I’ll end with a brief discussion and list a bibliography for anyone wishing to look into this or related topics further.